Experiences are either agreeable and therefore desired or disagreeable and avoided. Inclination towards a desired object when deeply rooted and strong constitutes love. Knowledge and perception of the beloved is the first requisite for love which is consequently divided according to the division of the five senses each of which is inclined towards its desired object. Thus the eye apprehends beautiful forms, the ear harmonious sounds, etc. This kind of experience we share with the animals. There is, however, one more sense, peculiar to man, which delights the soul. The prophet has said: “I desire three things from your world, sweet smell, tender sex, and prayer, which is the delight of my eye”. Now prayer is neither smelt nor touched—in fact its delight is beyond the scope of the five senses and yet it has been described as the “delight of my eye”, which means the inner eye—the soul with her sixth sense. Concepts of this special sense are more beautiful and charming than sensuous objects—nay, they are more perfect and strongly attract the soul. Is it not, then, possible, that One who is not perceived by the five senses may yet be found and felt attractive by that sense and loved by the soul? Let us now enumerate the circumstances which excite love. 1. Every living being first of all loves his own self, that is to say, the desire for continuity of his existence as opposed to annihilation is innate. This desire is augmented by the desire of the perfection of his self by means of sound body, wealth, children, relations and friends. For all of these serve as a means to the end of the continuity of his self and therefore he cherishes love for them. Even “unselfish” love of his dear son, if probed, smacks of love for the continuity of his self, because his son who is part of his self serves as a living representative of his self’s continuity. 2. The second cause is the love for one’s benefactor towards whom the heart is naturally attracted. Even if he be a stranger, a benefactor will always be loved. But it must be remembered that the benefactor is loved not for himself, but for his beneficence, the extent of which will be a dominating factor in determining the degree of love.